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baliṁ-tattva-saṁgraha

Brief essence of torma

    I prostrate before him who possesses primordial wisdom!
    I prostrate before the bodhisattvas abiding on levels on earth who have attained realization and great renown!
    I will explain the essence of the torma. Conceive the remembrance of the deity of the stage of budding. Visualize before you in heavenly space the eight-petaled lotus that is on the net of the form of the syllable e, the source of phenomena-dharmas. [Line up] the three levels for the family, which corresponds to the seat of the deity above, below, and in the middle. At the top and bottom are the eight protectors of the directions, [marked by] a separate kind of color. The three syllables on the head, heart, and neck line up separately.
    From it arises white light. By the light, the deities of the four families of great kings, [invited] from the deities of the world of absence of forms, etc., are gathered and united together. They become the essence of the syllable, which appears as the characteristics of the syllable. After it becomes perfect, the essence, the vajr of the body, [appears as] a body of white color. In the right [hand], which is extended, holds a vajr and a bell. Abides with the eyes of the goddess. From the syllables in the heart, which is shown earlier, arise the syllables of the mantra. Appearing, gathers the parents and the ten protectors of direction. A sphere of light appears.
    Then look in the right way at the symbol, the essence of one's own seed syllable. From this essence [appears] the form of the deity. The vajra body in the heart is green. The symbols correspond to the vajra body. [Sits with] the right [leg] extended on the lotus seat together with Mamaki. The vajra in the heart is like a special one.
    People on earth, nagas under the earth, animals, hungry spirits, and infernal beings are gathered together by rays of light arising from the syllable a. Imagine that this [forms] the source of dharmas.
     [Appear in] a red-colored body with four arms. Holding the symbols of vajra and bell. In non-divine coition with Pandaravasini. Meditate on the Lotus Dancing Lord. Visualize that in this way all living beings in the form of the three families appear in the source of dharmas. When you visualize, the individual syllables hūṁ, etc., manifest from their necks and so forth.
    [Say:.]
    jaḥ hūṁ baṁ hoḥ
    The four goddesses, such as Prithivilokha-ankusha, etc. are seized by the Enlightened ones of the three families, such as Nitya, etc. Through that which dissolves into the image, becomes like the merging of water with water and becomes one and inseparable.
    From the rays of light in the syllable-seed of one's own heart a goddess arises. On the basis of these, the dedication of the vessel at the top of the head is given. The head of the deities from above becomes adorned with the diadem of Nityaya.
    In the deities in the middle [appears] the seal-mudra of the mind. The deities at the bottom [appear] the seal-mudra of speech. Explicitly represent the three families in this way. When you do so, from the special seed, the self, [appear] rays of light. From them arise a cluster of deities. Offer water for food and water for ablution.
    Bring up the five kinds of offerings [that stand] beneath it. When you bless the torma after these own families from above, below, and in the middle, make offerings to the deities by means of mantra and nada:
    oṁ inda jama jala jakkha bhūta bahni vau rakṣa canda sujja māda pappa tala pātāle aṣṭa sappa svāhā idaṁ baliṁ bhuñja jigha phulla dhūpa māṁsa piṁga ambha sappa kajja sādā khanti khuṇi pheṭa gāda
    oṁ akāro mukhaṁ sarva dharmā ṇāṁ ādya nutpanna tvāta oṁ āḥ hūṁ phaṭ svāhā
    I have clarified this brief essence of torma for the sake of the armor of those who are small in wisdom. May virtue be manifested through it and the mind become blissful and happy!
    Compiled by the teacher-acharya Dharmapaka.
    Translated by Karma Paljor (O.E. Filippov).